And therefore Dr Field, in his Book of the Church, book iii. chap. vi. and viii., had good reason to say thus, "Although we do acknowledge WICKLIFF, HUSSE, JEROME OF PRAGUE, &c., to have been the worthy servants of God, and holy martyrs, suffering for the cause of Christ against Antichrist, yet we do not think that the Church was to be found only in them, or that there was no other appearance or succession of the Church and ministry, as the Papists falsely charge us; for we believe that they who taught and embraced those damnable errors which the Romanists now defend, were a faction only in the Church, as were they that denied the resurrection, urged circumcision, and despised the apostles of Christ in the Churches of Corinth and Galatia." SECTION V. IN THE FIFTEENTH CENTURY.-OF JOHN HUSSE AND JEROME great zeal, diligence, and faithfulness, for the space of twelve years, instructing the people out of the Holy Scriptures, and living an exemplary life. He vigorously opposed the Pope's proceedings, for which he was cited to Rome, to answer to such articles as should be laid against him. He sent his proctors to Rome, who appeared for him, answered the charge, and cleared his innocency; yet did the Pope and his cardinals condemn him for an heretic, and excommunicate him: which caused the Popish clergy, and some of the barons of Bohemia, to oppose Husse being thus excommunicated; and King Winceslaus banished him, but he was entertained in the country, and protected at Hussinets, where he preached in the parish church, and some places adjacent, against the Popish doctrine of merit of works, and against the pride, idleness, cruelty, and avarice of the Romish court and clergy, multitudes of persons resorting to his ministry. Sometimes also he repaired to his church of Bethlehem, and preached there. But upon the Pope's death, the cardinals TERWARDS. THE DISCOVERY OF NEW COUNTRIES IN THIS being divided, chose three popes, whereupon there CENTURY, A MEAN OF PROPAGATING THE GOSPEL AMONG THE From CLARK's Martyrology, page 126, &c. WHEN the Pope began to obtrude his superstitions upon the Bohemians, as he had done on other churches, they sent commissioners to Rome, desiring to be eased of their grievances, as early as the year 977, which, for some time, had a good effect. But when these oppressions were renewed, and, about the year 1197, others were added to them, God raised up many to oppose them, particularly John Melicius, a man of a noble family and fervent spirit, much honoured for his learning and holy life. Being much moved in spirit to go to Rome, and there to testify that the great Antichrist was come, he prayed to God, with fasting and tears, desiring, unless these thoughts came from the Spirit of God, to be delivered from them. But when he could find no inward quiet, he went to Rome, where the Pope excommunicated him and his hearers, and impri soned him. Matthias of Prague was another opposer of the corruptions of the Church of Rome. In the year 1375, he, with some other learned men, went to King Charles, who then reigned, requesting him to call a council for the reformation of the Church. Charles sending to the Pope about it, he was so incensed at the message, that he commanded the King to punish these rash and heretical men. Matthias was banished the kingdom, and the use of the sacrament, according to its original institution, was prohibited through all Bohemia; so that the godly could not administer it but in private houses, or woods and caves and yet neither so, but with the hazard of their lives. And thus matters continued to the days of John Husse. From CLARK's Lives, page 116. 1. JOHN HUSSE, while he was a student at the University of Prague, met with Wickliff's books, from whence he first got light and courage to profess the truth. In the year 1400, he was chosen pastor of a church, and, in 1409, rector of the university. He continued in the exercise of his ministry with was a council called at Constance, in the year 1414, him to chose death for his glory's sake, rather than to deny the truth, which he had learned out of the Holy Scriptures. After examination, they committed him to a filthy prison, where, by reason of the stink, he fell sick, and his life was in danger. In the meantime, his adversaries preferred articles against him, wherein they had forged many things of their own heads, wresting and perverting his godly and orthodox sayings to a bad sense, that they might have whereof to accuse him; and thereupon desired of the council, that he might be condemned. Mr Husse hearing of these their malicious proceedings, moved that he might have an advocate; but that was denied him. Whilst he lay there in prison, when he had in some measure recovered his health, he wrote sundry books. From that prison he was removed by the Bishop of Constance to a castle on the other side of the Rhine, where, in the day time, he was so laden with fetters on his legs, that he could scarce go, and every night he was fastened by the hands up to a rack against the wall. Hereupon many noblemen of Bohemia petitioned for his release, at least upon bail; but that was denied. They who were appointed for his judges, in his absence heard his enemies, examined witnesses against him, judged his doctrine, not by the true touchstone of God's Word, but by the Popish canons; but when the council would have condemned him without hearing, the Emperor interposed, requiring that he should be first heard; but, when he was brought before them, they made such a confused noise, railing upon him, that he could not speak one word. When he saw the cruelty of his judges, the malice of his accusers, the falsehood of his witnesses, and the rage of all the council against him, breathing forth nothing but fire and faggots, he kneeled down, and commended his righteous cause to the Lord Jesus Christ, begging forgiveness for his enemies; yet he earnestly requested the council, even with tears, that they would convince him of any error by the word of God, and he would willingly retract it. But nothing prevailed; for they proceeded to condemn and degrade him; whereupon, kneeling down, he said, "Lord Jesus Christ, forgive mine enemies, by whom thou knowest that I am falsely accused; forgive them, I say, for thy great mercy's sake." In degrading him, they pared off the crown of his head, and the skin, with a pair of shears: and, to justify their proceedings against him, because the emperor had given him his safe conduct, the council made a decree, that faith was not to be kept with heretics. The Romish agents persecuted him with such eagerness, that his works were condemned to be burned with him. When he was brought forth to be burned, they put on his head a triple crown of paper, painted over with ugly devils; but, when he saw it, he said, "My Lord Jesus Christ, for my sake, did wear a crown of thorns; why should not I, then, for his sake, wear this light crown, be it ever so ignominious? Truly I will do it, and that willingly." When it was set upon his head, the bishops said, now we commit thy soul to the devil. "But I, said John Husse, (lifting up his eyes towards heaven) do commit my spirit into thy hands, O Lord Jesus Christ! unto thee I commend my spirit, which thou hast redeemed." As he was going to execution, they burned his books before his face, at which he smiled, and said to the people, "Think not, good people, that I die for any heresy, or error, but only for the ill-will of my adversaries." When he came to the place of execution, he kneeled down, and, with his eyes towards heaven, he prayed, and repeated certain psalms, and with a cheerful countenance, cried often, "Into thy hands, O Lord! I commend my spirit." When he rose from his knees, he said, "Lord Jesus Christ, assist and help me, that, with a constant and patient mind, by thy most gracious help, I may bear and suffer this cruel and ignominious death, to which I am condemned for the preaching of thy most holy gospel." And as they tied his neck with a chain to the stake, smiling, he said, "That he would willingly receive the same chain for Jesus Christ's sake, who he knew was bound with a far worse chain." When the fire was kindled, he began to sing, with a loud voice," Jesus Christ, the Son of the living God, have mercy on me!" And, at the third time that he repeated it, the wind drove the flames so into his face, that it choaked him. He suffered martyrdom in 1415. He told them, at his death, "That out of the ashes of the Goose (for so Husse in the Bohemian language signifies) an hundred years after, God would raise up a Swan in Germany, whose singing would affright all those vultures; which was fulfilled in Luther, just about an hundred years after." 2. JEROME OF PRAGUE, a man famous for virtue, learning, and eloquence, when he understood that the public faith was violated, his country slandered, and Husse burnt, travelled to Constance, April 4th, 1415. But no sooner came he thither, but he understood, that watch was laid for him to apprehend him; whereupon the next day he went to Iberling, a city of the empire, and a mile from Constance. From thence he sent to Sigismund, king of Hungary, and his barons, but especially to the council, most earnestly requesting, that they would give him a safe conduct freely to come and go, and then he would come in open audience to answer every man, if any would appear to charge him with any crime. But no safe conduct could be granted him; wherefore the Lords of Bohemia gave him their letters patent with which he returned again towards Bohemia: but, by the treachery and subtilty of his enemies, he was apprehended by the way in Hirsaw, and by the officers was carried before the duke, who presently carried him bound to Constance. Some of the bishops said to him, Jerome, why didst thou fly and run away, and not appear when thou wast cited? To which he answered, Because I could get no safe conduct neither from you nor the king; and perceiving that I had many bitter enemies in the council, I would not be the author of my own peril; but had I known of your citation, assuredly, though I had been in Bohemia, I would have appeared. Then was he delivered bound to the officers to be put in prison. As soon as he came thither, one called to him at his window, saying, "Mr Jerome, be constant, and fear not to suffer death for the truth's sake, of which, when you was at liberty, you did preach much good:"to whom be answered, "Truly, brother, I do not fear death." But the prison-keeper coming to the man, drove him away with strokes from the window. Presently the bishop of Rigen sent for Jerome, strongly bound with chains, both by the hands and neck, and sent him to a tower, where they tied him fast to a great block, and his feet in the stocks, his hands being also made fast upon them, the block being so high, that he could by no means sit thereon, but his head must hang downwards; where also they allowed him nothing but bread and water: but within eleven days, hanging so by the heels, he fell very sick; yet thus they kept him in prison a year wanting seven days, and then sent for him, requiring him to recant, and to subscribe, that John Husse was justly put to death, which he did, partly for fear of death, and hoping thereby to escape their hands: after which they sent him back to prison, and kept him guarded with soldiers, yet not so strictly chained as before. Then they sent to examine him again; but he refused to answer in private, except he might be brought before the council; and they (supposing that he would openly confirm his former recantation) sent for him thither, May 25th, 1416, suborning false witnesses to accuse him; but he so learnedly cleared himself, and refuted his adversaries, that they were astonished at his discourse, and with shame enough were put to silence. He also concluded his speech with this, "That all such articles as Wickliff and Husse had written against the enormities, pomp and disorder of the prelates, he would firmly hold and defend even unto death; and that all the sins he had committed, did not so much trouble and gnaw his conscience, as did that most pestiferous act of his, in recanting what he had justly spoken, and in consenting to the wicked condemnation of Husse; and that he repented of it with his whole heart." This so enraged them, that they proceeded to condemn him; whereupon he said, "I, after my death, will leave a remorse in your consciences, and a nail in your hearts; Et cito vos omnes ut respondeatis mihi coram altissimo et justissimo Judice post centum annos; and I cite you all to answer to me before the most high and just judge within an hundred years." As he went to the place of execution, he sung some hymns; and coming to the place where John Husse was burned, he kneeled down, and prayed fervently. He was bound to the image of John Husse, and so fire was set to him, which he endured with admirable valour; for, standing at the stake bound, and the executioner kindling the fire behind him, he bade him kindle it before his face: "For (said he) if I had been afraid of it, I had not come to this place." The whole city of Constance admired his Christiau magnanimity. At the giving up the ghost. he said, Hanc animam in flammis offero Christe tibi! Poggius, who was secretary to the council of Constance, writing to a friend, saith thus of Jerome, "I profess I never saw any man, who, in discourse (especially it being for life or death) came nearer to the eloquence of the apostles and ancients, whom we so much admire. It was a wonder to see with what words, with what eloquence, arguments, countenance, and with what confidence he answered his adversaries, and maintained his own cause; insomuch, as it is to be lamented, that so fine a wit had strayed into the way of heresy, if that be true which was objected against him." And afterwards he saith, "When many things were heaped up against him, to fix the charge of heresy, which also were proved by witnesses, it was permitted to him to answer particularly to the same; but he refused a long time, because he ought first to plead his own cause, and then to answer to the railings of his adversaries. And when this was denied him, he said, How great an injury and iniquity is this, that when I lived three hundred and forty days in a most hard prison, in filthiness, in dung, in fetters, and in want of all things, ye have heard my adversaries at all times, and you will not hear me one hour? It is possible you may err: you are men, and not gods." "Whenever any article of his accusation was read publicly, and proved by witnesses, they asked him, Whether he had any thing to object? But it is almost incredible how he answered, and with what arguments he defended himself. He never spake one word unworthy a good man; so that, if he thought in his heart, as he spake with his tongue, no cause of death could have been found against him; neither indeed was he guilty of the least offence." From the Fulfilling of the Scriptures, Part iii. Chap. 2, Sect. 22. IT was a glorious appearance of Jesus Christ for his truth, that testimony by JOHN HUSSE and JEROME OF PRAGUE, at the council of Constance, with what followed in the church of Bohemia; a passage so remarkable, and such convincing circumstances attending it, that, if judicial induration were not a stroke which refuseth all cure, there could have been no resisting this conviction by the world, that surely it was the finger of God, and his immediate work; when these things are considered, rest. 1. How, in a time of such darkness, and the Romish church at its greatest height, those were raised up with some more than ordinary elevation of spirit, and of the Lord suited to appear on his inteEneas Sylvius himself, who afterwards was Pope, saith, "That, with the sound of their voice, the Spirit of God assisting, the word thundering in them, did awake the people out of their dead sleep, as they run by flocks to this great light, inviting their neighbours thereto." If any question this, see En. Syl. Hist. Bohem. cap. 35. 2. That this testimony, even whilst the church was in the wilderness, could not get leave to be smothered in a corner, but was given in the most public view, where nothing could be more open and conspicuous, at the general council of Constance. The world must be forced to see what authority Jesus Christ can put upon the meanest of his followers, in their appearance for the truth; yea, what another spirit this is from that of the world, which could thus stand, and withstand, so impetuous a torrent of universal apostacy, even there where the united strength of the Romish church and empire were at once met, yea, by patience and resolution, in avowing the truth, overcome their persecutors, and resist those allurements of preferment, and an honourable place of the church, which were then offered, if they would renounce this doctrine, to which the same Eneas Sylvius, cap. 36, shews what answer they made, that they taught the truth, being the disciples of Christ, and directed themselves according to his Gospel, whilst the church of Rome was departed from the traditions of the apostles, seeking after riches and pleasures, and dominion over the people; yea Poggius, secretary to the said council, gives this account of Jerome of Prague, that, being called before the council, after he had lain for a year in a most filthy prison and fetters, and in want of all earthly comfort, where he could neither read nor see, it was incredible how he then answered, and with what arguments; he never spoke any thing unworthy of a good man, and at last hath these words, "O man, worthy of the eternal memory of men!" CHAP. 2. IN THE FIFTEENTH CENTURY. 3. That whilst they were sentenced to die notwithstanding of the emperor's assurance, and safe conduct given, an extraordinary presence of the Lord in that hour of their suffering was thus also made public; for which I shall insert the very words of these fore-mentioned writers, whom none could sus"That Eneas Sylvius says, pect to be partial. both of them suffered death (though not at one time) with a constant mind, and went joyfully to the fire, as to a feast, without the least heaviness or discontent, and at the fire sung an hymn: neither have we read (says he) of any of the philosophers who did suffer with more resolution." And Poggius, speaking of Jerome, saith, "When the fire was set unto him, he began to sing an hymn, and when the executioner would have kindled the fire behind his back, that he might not see it, Come (saith he) and do it in my sight; had I feared this, I would not have come here. And in this manner (says he) was that man, rare and excellent beyond all belief, consumed to ashes; and adds, neither Mutius with so constant resolution endured the burning of one member, as he of his whole body. Neither Socrates so willingly drunk the poison, as he embraced the fire." 4. That known prophecy of his at the stake, ing to the prelates there present, After an hundred years you shall answer to God and me, was then so notour and undeniable, that, upon the money coined after in Bohemia, this inscription was put on the one side in Latin, Centum annis revolutis Deo respondebitis et mihi, whilst nothing then of the event could be known, which so remarkably answered to the first breaking out of the Reformation, Luther's appearing being in 1517, and Zuinglius a little before; and this was in 1416. 5. Upon this testimony, sealed with the blood of these excellent men, such wonderful providences did attend the actings in that party in Bohemia, then stirred up to appear against such horrid cruelty, yea, to adventure not only against the empire, but that whole formidable power of the Romish church in Europe, as would seem almost incredible, if the adversaries themselves were not enforced to testify it. From CLARK's Martyrology, page 127. and seven hundred persons; into another, a thousand In the year 1459, there were divers godly people In the year 1468, there came out a new decree turn-against them, requiring all the nobles of Bohemia, within their several jurisdictions, to apprehend as many as they could, and to proceed against them. Many therefore were apprehended and put into prison, where they were kept for a long time; but, through the wonderful working of God, the more the enemies laboured to put out this spark, the more it broke forth into a great flame; for many of their peers submitted to the discipline of the brethren, building churches for them in their towns and villages; so that, in the year 1500, they had, in Bohemia and After the death of Pogiebracius, Uladiflaus, a the country around, near two hundred churches. Polonian, succeeded in the kingdom, to whom the brethren wrote an apology, by reason of many foul This so exasperated their enemies, that they enaccusations that were carried to him against them. the hatred of all men against them. The way they deavoured by a most impudent invention to stir up used was this:-they suborned a wicked villain to say that he came from amongst them, and that he had been an elder, but had therefore forsaken them, because, in their meetings they used to blaspheme God and the saints, to traduce the sacraments, to mingle themselves incestuously, to commit murder, and practise witchcraft, &c. This man they led through the towns and cities, as a spectacle; they brought him to their church, where he must adjure his errors, and beseech the people to pray for him, a most miserable sinner, and to take heed, by his example, confession in writing, being confirmed with the seals of the wicked Piccards. They also published his and subscriptions of some deans and priests, causing them to be read in the churches to the people. But the devil was befooled herein; for the brethren, by public writings, did confute these lies; and the vilat last that he was suborned to do what he did, and lain, trembling so often to forswear himself, confessed that he knew not any of the Piccards: yet thus far it made for good, that some, to make experience of so great villanies, began privately, and disguised, to frequent the assemblies of the brethren; and, finding it themselves with them, as with true Christians. to be far otherwise than was reported, did associate WHEN these holy men of God were so unjustly burned at Constance, the adversaries were not satisfied with their blood, but took further counsel for the destruction of the whole nation; for, when fiftyeight of the chief nobles of Bohemia, in the name of all the commons, in the year 1416, had sent letters from Prague to the council, complaining that their pastor, an innocent and holy man, and faithful teacher of the truth, was unjustly condemned, the council, instead of answering them, wrote letters to some violent Papists, who were in authority, to assist their legate in oppressing these heretics. After this, the Pope publicly excommunicated the Bohemians at Florence, exciting the emperor, kings, princes, dukes, &c. to take up arms against them, promising universal remission of sins to the most wicked person, if be did but kill one Bohemian. Hereupon great wars were raised against them; but it pleased God still to give them the victory under their brave captain, Zisca. Yet still, as the Popish party prevailed at any time, they exercised all manner of cruelty upon the poor servants of Christ; insomuch, that at Cuttenburgh, where were deep metal mines, in the year 1420, they threw into one of them a thousand In the year 1510, the bishops, by their importunity, prevailed with the King, that sharp remedies should be used against those growing evils, as they were pleased to call them; whereupon an edict was made, that all the Piccards, without distinction of sex, age, or quality, should be slain. This mandate was brought to the assembly of states at Prague, by two bishops but divers of the chiefest nobles opposed it; so that eighteen months were spent in debate before anything was done; but, at last, by the cunning artifice of the chancellor, and his bloody associates, it was confirmed by the greatest part of the nobility, in presence of the King; and a mutual confederacy was entered into, that it should be prosecuted with an armed power: but God following some of the chief contrivers of it with sundry judgments, it almost came to nothing. some years; but, at last, three of them fell into their enemies hands; yet one them, through the admirable providence of God, escaped out of a deep dungeon in the castle of Prague, and fled to his brethren; and he sometimes passing through Poland, and preaching the Gospel, by Divine mercy, many of the nobility and others were converted under his ministry; so that, in a few years, he erected twenty churches in Poland. In the year 1549, Ferdinand published another decree for the extirpating both of the brethren and Lutherans; in consequence of which, the ministers that had received ordination in Germany were banished out of the kingdom, to the number of about two hundred. After the death of Ferdinand, Maximilian sueceeded in the year 1562, who being of a peaceable disposition, could by no means be induced that any should suffer for their faith. After him Rodolphus succeeded in the year 1607, who treading in his father's steps, the church of Christ enjoyed peace under him; yea, pure religion so flourished through the whole kingdom, that there was scarce one among an hundred that did not profess the Reformed religion: but, alas! with liberty of religion, by little and little, men began to be licentious in their lives, and carnal security so increased, that some began to presage that an horrible tempest should again overwhelm them. After the death of Rodolphus succeeded Matthias, who coming into Bohemia in the year 1617, called an assembly of the states; to them that did appear, he represented, that since he had no issue, he would adopt Ferdinand for his son, commendeth his virtues, that he may be crowned: the orders assembled affirmed that a matter of that consequence could not be done in the absence of the united provinces ; Cæsar urged, that what Bohemia should do would be confirmed by all the rest, and that it could not be deferred till another time. In brief, the orders protested that the terms of receiving him king were new; that he ought first to be chosen, and then received; and some, perceiving that there was no place for a free voice, departed; others, partly allured by promises, and partly deterred by threats, staid, and were present at the coronation of Ferdinand, after which he went into Moravia, Silesia, and Lusatia, requesting to be received for their king. Soon after, God stirred up in Germany undaunted LUTHER, that thunderbolt against the Pope, whose writings brought many to resolve to embrace the purer doctrine of the gospel, and to seek for the ordination of their ministers from Wittenberg rather than from Rome. In the mean time, the brethren being much encouraged by letters from Luther, Bucer, and Capito, went on constantly; and, through God's mercy, a great number was added to the church, till that fatal year 1547, at which time Charles, the Fifth, putting in execution the decrees of the Council of Trent, raised wars against the Protestant princes in Germany. His brother, Ferdinand, solicited the Bohemians for aid; but they refused it in regard of their ancient league with the house of Saxony. But the German Protestants being overcome in war, Ferdinand entered Bohemia with an army, seizeth on Prague, imprisoneth the principal nobles, barons, and citizens; some he scourged, some he beheaded, and upon others he laid grievious fines, and of others he sequestrated all their estates: also, he disarmed the city of Prague, took away their privileges, banishing some, whilst others went into voluntary exile. Then did the devil raise up some to lay all the blame upon the brethren, to which malicious suggestions the king giving heed, first, by open proclamation, commanded all their churches to be shut up, and then he took away their peers, and banished them all out of all his realms. When this heavy stroke befel them, the brethren agreed amongst themselves, that they would still be more faithful to God and their consciences than ever they had been; and so, by common con- Ferdinand being thus obtruded upon the Bobesent, dividing themselves into three companies, they mians for their king, contrary to the ancient constiwent into Poland; and all of them had experience tutions and customs of the kingdom, and not lawfully of an admirable Divine Protection in their journey, elected as he ought to have been, retired presently escaping some that might and would have robbed into Germany; and thereupon the enemies of the them, but that they were restrained by God: as also, truth began to crow, and openly to threaten the Proin most places where they came, they found pity testants; and it appeared sufficiently, that Ferdinand and liberality, and they got courteous entertainment swore to the orders with his mouth, but in his heart in Poland, though most of the people there were to the Pope; and presently after his departure, the Papists; yet not long after, the bishop of that part Popish bishops, clergy, and nobles, began to vex his where they were, got a mandate from the king, to subjects for their religion, contrary to that assurance drive them away: then were they forced to go into which the king had given to them; they attempted the farthest parts of Prussia, where, by Duke Albert also the like in Prague, the Jesuits daily threatenof Brandenburg, they had a place of habitation allot-ing that their liberty in religion should not last long. ted to them; and one Paul Speratus, a Protestant bishop, having conferred with them about their faith, was very courteous and charitable to them. The next edict that Ferdinand set forth against the brethren, was for the apprehending of all their ministers; whereupon some of them retired into Moravia; others, that they might be near their flocks, hid themselves in private places and in the nighttime they visited the faithful: which continued for Then did they strictly prohibit the Protestants from printing any thing, unless licensed by the chancellor of the kingdom, themselves publishing their own slanderous pamphlets and dangerous writings against the Protestants. In the mean time the states resolved not to admit Ferdinand to be their king, who was so open an enemy both to their religion and liberties, and who was obtruded upon them without a due election; they sent also ambassadors to Frank |